“Never before have relationships been as problematic and conflict ridden as they are now.
As you may continue to pursue the goal of salvation through a relationship, you will be disillusioned again and again.
But if you accept that the relationship is here to make you conscious instead of happy, then the relationship will offer you salvation, and you will be aligning yourself with the higher consciousness that wants to be born into this world.”
~~ A New Earth 1948- philosopher Eckhart Tolle
"Understanding of the self only arises in relationship, in watching yourself in relationship to people, ideas, and things; to trees, the earth, and the world around you and within you.
Relationship is the mirror in which the self is revealed. Without self-knowledge there is no basis for right thought and action."
Jayakar, Krishnamurti page 142
AUM som somaya namah
AUM hreem shreem chandraya namah
Pharaoh Menkaura and Queen Khamerernebty II * 2490–2472 BCE * Museum of Fine Arts, Boston [USA]
| Marriage sequence
Spousal Profile: Characteristics and Qualities
7th-from-Chandra provides some clues about the type of subconscious expectations which One may bring into The marriage sequence of the current lifetime, based on past-life agreement with the designated Mate[s] .
The bhava which = 7th-from-Chandra may have numerous characteristics such as the basic purpose of the bhava, the qualities of its ruler and occupants, drishti upon the sthana, etc.
The characteristics of the core partnership can also be noticed in business partners and others with whom one forms important alliances and agreements.
For a second marriage, read the characteristics of the union from 2nd-from-Soma.
For a third lifepartnership, read the characteristics of the union from 9th-from-Soma.
Fourth marriage, read the characteristics of the union from 4th-from-Soma.
And so on, counting by intervals of eight bhava, starting from the bhava representing the previous marriage.
RULERS of 7th-from-Chandra
indicate shared activities, shared focus, social purpose of the union
Ruler of 7th-from-Chandra-5-Vrischika = Rahu-yuti-Shukra-nīcha-3
When does an interpersonal relationship become a marriage?
A sexual relationship becomes a marriage when
Marriage is not romance.
Despite the marketing imagery, marriage has little to do with falling in love, with adoration, or charisma. Marriage is a legal, social, and moral obligation which requires the parties to adhere to the terms of a fixed, socially approved contract.
Marriage is a duty-based arrangement.
For romance and games, see bhava-5, 5th-from-Chandra, and Surya.
For the delights of children, see bhava-5, 5th-from-Chandra, saptamsha, and Guru
For marriage, see bhava-7, 7th-from-Chandra, navamsha, and Shukra.
For sexuality, see Mangala.
For extramarital affairs, see bhava-8 and Rahu.
psycho-emotional relationships based on ancient memory of:
For male-feminine partnerships, the 7th-from angle resembles Shukra thus is a fairly easy placement for the feminine harmonizing energy. However, the 7th-from angle is less suitable for Ravi-like male self-centered energy. Therefore, the situation is different for male vs female perspectives, and it is different between the first lifepartnership vs second lifepartnership for the female.
From the viewpoint of the Husbandly-figure
Surya in 7th-from-Chandra
The partner is often a center-stage personality, requiring attention and applause. Selfishness to the point of narcissism and a propensity for romantic drama may be attributes of the spouse.
The life-partnership may affect the native adversely, since Surya is the enemy of yuvati-karaka Shukra.
The lifepartner may be a person of highly developed or dominant willpower, independent to a fault and capable of individual actions.
Typically, the life partner is a bright, aristocratic [in attitude if not in social station] personality, radiating entitlement and drama
Mangala in 7th-from-Chandra * Chandra-Mangala
Combination particularly beneficial for material
wealth and a dynamically moving partnership
The restless, competitive life-mate may need a lifestyle of nearly constant movement in pursuit of the mate's own particular quest for championship.
The mate is a winner, an athlete, a noble competitor, a tireless promoter. The mate may champion a theme, an idea, a message, a product, or other variety of outward expression.
There is a range of opinion as to whether this placement constitutes Kuja Dosha. Particularly when Mangala-12, Mangala-1, and Mangala-4 there is a critical need for range and space since the spouse is a competitive person and from the position of 7th-from-Chandra Mangala may been perceived to attack the Chandra emotions.
Generally, the couple will need SPACE.
Tendency for the marriage to contain more male-oriented environment. Spouse often prefers socializing with more masculine martial or sporting types.
A second marriage may experience friction  between the mate's personal preferences [2nd-from-Chandra] versus the Mangala work-forward-drive that becomes positioned in 6th-from-2nd-from-Chandra, for the second alliance.
Chandra-2 and the mate may persist compatibly in the relationship depending on other factors particularly the rashi of Kuja and other graha-yuti-Mangala that may temper the somewhat combative and dominating nature of muscular-moving Mangala.
Physical space is a premium requirement for longevity in the partnership; otherwise the mate may feel caged and attack the native or vica-versa.
Therefore arrangements which offer regular travel for the spouses, regular physical exercise for the mate, and plenty of physical space for the mate are the most helpful in this sort of relationship.
Budha in 7th-from-Chandra
Budha in 7th-from-Chandra poses a challenging duality, due to the legendary apples-and-oranges incompatibility between emotionalized Chandra vs. mentalized Budha
Chandra and Budha are often unresolvably misaligned to each other.
At the level of electro-magnetic forces which shape existence, high-frequency transmitter Budha historically dislikes Chandra's low-frequency ancient push-and-pull entitlements.
Typically, a key relationship mismatch is the maturity gap. Chandra steadfastly holds the parenting role while a resentful Budha insists that business and manual craft are more important than security of homelife.
Early in life alliances [which favor teenage Budha] may be easier to manage than later-life partnerships.
From Chandra's naturally rhythmic, earth-attuned viewpoint, the reliable turnover of the generations grants a gradual but inexorable sense of maturation.
From talkative Budha's perspective, emotional deepening through rich life experiences is not relevant. Chandra learns that Budha is simply not matched to patterns of seasonal flow. Budha
The result if often that, as the years stream by, the Budha-partner seems immature.
The Chandra native may feel [Soma] that the Budha partner is an unreliable parent, an insensitive schoolteacher, or an uncommited defender of the couple's Way of Life.
Professor Budha is delivering instruction in the relationship-focused classroom 7th-from-Chandra. Budha provides one, single descriptive element within a broader profile of a core security-stability relationship. Often Budha has companion Graha which must be evaluated along with incoming drishti, rashi, and prevailing Vimshottari Dasha periods..
Youthfulness * Immaturity * Adolescent Characteristics of Spouse
The salient issue in marriage is often immaturity of the mate, whether physical, social, or psychological.
Parental Moon represents the phase of Earth's psychic development during which families, tribes, ethnicities, and races were established, Chandra's view of time is moody, cyclical, and undulating. Chandra's ancient family-based behavior is largely unchanging within the tidal polarity.
represents the adolescent experience of high mentalization that is often lacking a secure emotional foundation.
Although others may perceive young Budha's self-declaring narratives as repetitive [or trite] , for Budha the Word is all-defining.
According to legend, quickly communicating, adolescent Shri Budha expresses contempt and disregard toward his reflective , culturally older, more emotionally stable parent Shri Chandra.
Depending on His rashi, Budha may demonstrate Oppositional-Defiant argumentativeness toward elder Chandra, whom He perceives as a parental authority figure. The marriage may feel one-sided, with the native managing household, parenting, vehicles, and schooling. Meanwhile, the Budha-mate studies, chats, writes, communicates with the cohort, or operates a business -- none of which contributes to the daily routine of meals, cleaning, seasonal festivals, caring for elderly, or providing security.
Peter Pan * Never Grows Up
One may feel that the partner, However, witty, is emotionally immature and prone toward logical argument rather than peer cooperative action. There is often an imbalance of responsibilities where the native [Chandra] performs the lion's share of the parenting duties whereas the Budha partner is a perpetual student, adolescent in attitude, and unreliable in performing household maintenance.
Broadcasting Budha = transmitter-receiver.
He possesses a relatively minimal agenda that is unique to Himself. Rather, His assignment is to communicate the curricular instructions of the other Professors with articulate, descriptive accuracy. The pair are usually mentally compatible. They tend to think and converse in a similar way and be interested in similar subjects.
Results of Budha in classroom 7th-from-Chandra naturally must depend on the effects of any graha yuti-Budha. Budha is impressionable and youthful, quickly adapting His vocabulary and grammar to the message of the moment, therefore results also depend upon Parashari drishti received from other graha into Budha, the usual characteristics of Budha's bhava, and the agenda of Budha's planetary ruler.
Qualities of analytical, instructional, descriptive, documenting, explanatory mentalism, mercurial communications, gesturing, chattiness, and coupling are characteristic of Budha. The primary partnership often displays qualities of sibling-ensemble alignment; the pair are part of a cohort of a similarly communicating entourage. They share both a message and a format for message delivery.
Budha's rashi can provide additional characterization of the mental sharing inherent in the relationship.
Documentation, management, administration, cohort
Generally, the mate-partner exhibits some Budha-type behaviors such as shop-keeping, writing, calculations, planning, analysis, or communications. \
Partners need not be marital spouses; partners can also be emotionally trusted peers who share mutually-agreed activities with the native.
Despite a persistent communicative element within the relationships, if the graha in 7th-from-Chandra are uncomfortable, then the relationship itself may suffer from the characteristics disabilities of the afflicted graha.
Guru in 7th-from-Chandra
POTUS-pair-34 Military Families 1896-1979 Mamie Doud Eisenhower 
Telepathy 1880-1949 esoterica Alice Bailey 
Iran-Shahani 1932-2001 Soraya Esfandiari Bakhtiari [uchcha]
On Golden Pond 1937- drama-fitness Jane Fonda * [nīcha] Guru-2 parivartamsha Shani-4
"O" 1954- multimedia Oprah Winfrey
Microsoft 1955- philanthropist Melinda French Gates
Memories Dreams Reflections 1875-1961 Carl Jung 
Brihaspati is a preacher-teacher. The Devaguru possesses a prominently generous, charitable, inclusive, wide-scope, doctrinal, theoretical, theological, philosophical agenda that is unique to Himself among all of the graha. Professor Guruva's assignment is to spread the principles of compassionate understanding by expanding the scope of awareness.
Brihas-pati is broad-minded and inclusive, and He is generally concerned with matters of higher teaching such as sacred doctrine, theoretical science, and humanistic philosophy.
Presuming that Guru is not nichha and not overly compromised by a damaged ruler or unsavory drishti, the lifepartner displays jovial qualities of benevolence, goodwill, inclusiveness, liberality, and fertility.
When Guru occupies 7th-from-Chandra, the pair are usually doctrinally compatible. in the sense that they share a similar ideological framework for understanding the world around them. They tend to hold similar beliefs, often a common catechism, and have a comparably equivalent scope of wisdom. They see approximately the same-sized portion of the worlds.
Results of Guru in classroom 7th-from-Chandra naturally must depend on the bhava ruled by Guru, in addition to the effects of any graha yuti-Guru.
Guru's results also depend upon Parashari drishti received from other graha into Guru, the usual characteristics of Guru's bhava, and the agenda of Devaguru's planetary ruler. Depending on the specific characteristics of Guru, the mate may have either dominant or muted behaviors of the agency of guidance such as preaching and teaching.
Guru in 7th-from-Chandra is one of the profile elements that can contribute to a prognosis for multiple lifemates. However, all of the mates are likely to benefit the native. They all demonstrate the broader Guru behaviors of globalism and philosophical viewpoint.
in a wifely nativity, Guru in 7th from Chandra = 7th-from characteristics in the emotional relationship to the first husband
Tolerant, expansive, inclusive Guru in 7th-from-Chandra is often an indicator of multiple emotionally-attached alliances.
It is important to be able to distinguish between publically legitimated marriages which are sanctified by the state's authority [Shani] versus the emotionally defined and motivated connections to other partners that may develop in addition to the legal marriage contract.
Guru-Meena or Guru-Dhanus in 7th-from-Chandra often shows a mate who takes the social role of philosopher, theorist, ideologue, pandit, proselyte, bishop, kohen, kahuna, presbyter, priest.
Bond between female and her first husband is very stable, with husband-1 quite committed to enduring partnership and female in appreciation and satisfaction with that commitment.
Material conditions which derive from the bhava-lordships and other qualities of Guru may or may not be growth-challenging, but emotionally the bond with the first husband is appreciable.
This position is not a guarantee of life-long marriage, and in fact ceteris paribus Guru in 7th from Chandra is an indicator of multiple partners similar to Guru residing in yuvati bhava-7.
However, even in situations of divorce or separation, one's trusting friendship with the first partner will offer a lifetime support.
For a wifely-companion chart, Guru in 7th from Chandra indicates that helpful goodwill between the spouses assists in co-parenting after divorce
Shukra in 7th-from-Chandra
Shukra in 7th-from-Chandra =
Although Chandra has no enemies, Shukra does have enemies.
Professor Bright Beautiful Bhrigu's agenda focuses on the development of polarity and partnership, and thus Shukra harbors animosity toward Chandra's non-partnering portfolio.
Comforting Chandra emphasizes parenting, caretaking, nourishment and sheltering. Chandra relationships are nourishing and protective, but not equal, and cannot become truly equal
Soothing Somana ensures that one's parents are not one's equal partners, but rather parents are a special, honored, privileged provider of care and shelter.
The opposition creates a tension in the marriage between parenting protective unequal affections versus the attraction * akarshana * of equals. One of the partners focuses on parenting, maintaining safety, home-steading and the other partner is concerned with attractiveness, negotiations, bargaining, and terms of agreement.
In the case of Shani-yuti-Shukra in 7th-from-Chandra, the power of social-institutional lawfulness and duty are greatly emphasized within the marriage contract. One tends to marry a beautiful, gracious, and harmony-seeking spouse, but at the same time this lovely spouse is burdened with a heavy schedule of social obligations and public responsibilities.
Shani in 7th-from-Chandra
Shani in 7th-from-Chandra suggests a long delay in finalizing the marriage agreement, or a marriage partner who is often living separately, and also a marriage to one elder to oneself either by chronological age or by social seniority [such as a person with a more respected professional rank] .
Typically, the spouse is born into a lower social station. However, the spouse's relative social rank could be highly dignified even under modest conditions when Shani occupies [uchcha] amza.
The life-partner may carry unusually heavy responsibilities from their own background which the native then acquires as a feature of the marriage.
Occasionally Shani durokaraka may help to negate marriage completely. Shani may prioritize The System above the marriage. The lifemate may be effectively married to a social duty, a governance task, or to some obligation to maintain the institutional order. Shani delays but He does not deny. Usually, here is a marriage at some point in the lifespan.
However, the conditions of the relationship may be less welcoming and the mate may present structural [Shani] reasons why it is a strain for them to fulfill their duties..
In order for Shani to become an agent of marriage-denial, there must be other agents in the nativity that would employ Shani's legitimizing and austerity-promoting behaviors to secure a celibate status.
The mother's experience of marriage may be exceptionally anti-innovative, conservative, and inflexible as indicated by rigid Shani in 7th-from-matrikaraka-Chandra. The parents generally hold an expectation that the native will conduct the type of marriage alliance which maintains the social order.
Much depends upon the bhava occupied by Chandra and Shani as well as any yuti-graha. Also Shani's significations of age, seniority, and responsibility are increased when Shani occupies Makara or Kumbha, or when Chandra-Makara enjoys parivartamsha with Shani-Karkata.
Shani may be socially structured and respectable but, especially with age, less participatory and more rigid
From the viewpoint of the wifely-companion:
Shani resides in 7th from Chandra = 7th-from characteristics in the emotional relationship to the second husband
Chandra accepts Shani's weaker 7th-angle graha-drishti
Either by their presence or by their absence
The Partner  and the emotional, empathetic Self [Chandra] become the primary instructional agents in a lawful, pre-incarnationally planned struggle to transform emotional ignorance into emotional wisdom.
Until Shani matures at age 36, Vimshottari bhukti of Shani may be particularly growth-challenging within emotional relationships.
One may experience polarization  between public accomplishment [Shani] and private satisfaction [Chandra].
Emotional marriage obligation which presents a significant learning curve for the incarnation may reveal itself as the Akashic memory patterning of bargaining and negotiating with a difficult, intractable, or authoritarian partner.
First marriage may be very demanding due to the public responsibilities and/or rigidly controlling personality of the spouse. It may be easier to forego marriage entirely and rather develop a highly disciplined relationship to the ishta-devata .
If marriage is undertaken, Shani in the 7th-from angle acquires a variety of directional weight [dik-bala] which supports patience and endurance especially if the partner is elder or senior in professional dignity.
It takes the better part of a lifetime to understand one's own emotional needs and expectations within a partnership, and to acquire the requisite emotional maturity to function as an equal partner in respect to another person's emotional expectations.
Shani resistance, blockage, non-participation.
Mutual aspect of Shani-Soma . Shani casts His 7th-dristhi upon Chandra.
Shani enforces law-and-order upon the emotional needs [Soma] . Depending on drishti to Chandra, the mother may be conservative and somewhat fearful [Shani] which can overemphasize the need for stability and social achievement.
Respect-Enabling Mother protects the child's social dignity
Implications of durakaraka Shani's rulerships: Shani ensures chronicity and persistence.
[Shukra-yuti-Shani]-Makara in 7th-from-9th-from-Chandra
Rahu in 7th-from-Chandra
can only occur in nativities containing Chandra-yuti-Ketu
When Professor Rahu delivers His curriculum in classroom 7th-from-Chandra, His lessons focus on the experience of bonding with a fascinating mate. The partner, and the pattern of partnership where there are multiple partners, is characterized by the mate's tendency to be over-reaching, extraordinary, rule-challenging, often mesmerizing, ambitious, and risk-encouraging.
One tends to marry an aspiring fabulous exceptional person. Often a social climber, seeker of privilege, a mesmerizing mate.
Shani is the rule-maker and Rahu is the rule-breaker. Although Rahuvan is not inherently prone to crime or danger, nevertheless it is Rahu's nature to be always looking for routes toward privilege and success that are not constrained by social conventions and customs.
Risk-rewarding Rahu's character is distinctively instrumentalist, opportunistic, and expedient. Therefore, the lifemate may share with the native pronounced qualities of risk-taking and unconventional approach, including a disregard for normalized social behaviors in marriage. Rahu partners often hail from a different race, class, religion, gene pool, or social background than the native. The native and the partner often share the excitement of adventure and unusual means of achieving social importance.
The native is often emotionally apathetic or suffers sensitivity regarding abandonment, due to one's own Chandra-yuti-Ketu.
As always, Rahu's bhava and its ruler are definitive.
The Rahu-7 mate often hails from a distinctively different social-ethnic-national-economic-doctrinal background. The bhava occupied by Rahu is critically important for predicting the impact of this Mix-Master, aspiring-to-ascend mate upon the fortunes of the native. Rahu-7 is not always proof of a brief marriage, but Rahu personalities are rule-breakers and marriage is a rule-based contract. Therefore containing the Rahu-mate into a conventional marriage contract may pose a significant challenge.
Importantly, additional graha which might join the Chandra-yuti-Ketu pair, and any additional graha which might share a rashi with Professor Rahu, can significantly alter the predicted outcomes. The two bhava on the Rahu-Ketu axis are also important predictors.
Professor Ketu having taken up a position of teaching in the classroom of 7th-from-Chandra, Professor Ketu-the-Disperser is not inherently an indicator of divorce, unless there are numerous additional supporting factors pointing in the direction of a legal split of the union.
Rather, the signification may be a perception of the ineffability of the character of the spouse, who may seem disconnected or disoriented in some way. It may be that the spouse is a frequent traveller who is rarely engaged in the union. Perhaps the spouse chooses to enter meditative seclusion.
Although the native is largely detached from the drama of the spouse's life, there is never a dull moment in these relationships. The challenges tend to focus upon cultural and religious differences between the partners.
Rahu-Ketu share the rashi axis of Chandra = Emotional volatility, psychic intensity. Emotionally scattered, the feelings may not be successfully connected to each other
If Rahu occupies 7th from Chandra then automatically Chandra-yuti-Ketu.
Chandra-yuti-Ketu suggests that the mother is dispersed, disregarding, distanced, not available. It might be her work schedule, her religious or marital commitments, her social life, or her medical issues, but whatever the reason this mother is not fully available to deliver unconditional love to the child.
Rahu in 7th-from-Chandra indicates a mother who is more fascinated by and engaged with her partners, particularly the husband [s] , whom the mother perceives as crucial launching pads for her personal self-elevation and gain of privilege.
The native too may attempt to "marry up" in some fashion. Males may become fascinated by rather exotic, typically very beautiful., women; Feminine Nativities by men who seem to radiate extraordinary privilege and power.
Chandra afflicted by Ketu produces emotionally detached witness behavior. One may be a keen observer of human life, but the emotional attitude is not sentimental.
In both personal and professional relationships, Chandra-Ketu can often successfully utilize the emotionally disconnected witness function. This yoga enables one to operate quietly but successfully in bizarre, lawless, or inhumane environments.
The Rahu mate expresses public face of the partnership. Rahu's material ambition generally attracts an interesting, risk-positive, self-promoting mate who understands that the partnership is the best platform upon which to launch the mate's own quest for higher privilege.
Unless there are compensating graha in the same bhava with the Chandra-Ketu pair, one with Rahu in 7th-from-Soma may have been traumatized in some unremembered [Ketu] fashion and as an adult can seem unfamiliar with basic compassion.
When pressed for involuntary, instinctive human emotional response, Chandra +Ketu often has nothing to say.
There are many exceptions caused by favorable graha yuti Ketu-Soma
The Rahu mate assumes role of emotional advocate, attorney, representative who acts with ambitious demonstrative energy on behalf of the native.
The first life-partnership is often a high-contrast relationship with one high-drama mate [the Rahu mate] and one low-engagement mate [the native] .
The social outcome of any legal union [marriage or business contract] depends on a number of factors, not the least of which is any graha yuti Rahu. Also of top predictive importance is the condition of bhava-7 counted from lagna.
Chandra-yuti-Ketu = emotionally withdrawn and passive by character. One is more comfortable [Chandra] in the disengaged Witness role.
The mate indicated by Rahu in 7th-from-Soma tends toward hyper-engagement in the relationship, because the union becomes a highly expedient platform to facilitate the mate's own quest for privilege.
As a result the Professor Rahu teaching in classroom-7-mate tends to have a more vivid, charismatic personality when compared to the native.
The Professor Rahu teaching in classroom-7-mate assumes the public face of the relationship. Meanwhile, Chandra-yuti-Ketu may seem dissatisfied, withholding affection, and uncommitted to the present union while unable to generate alternatives.
Chandra-yuti-Ketu tends to accept default conditions. Chandra-yuti-Ketu is rarely the instigator of a separation. In divorce-permitting cultures, it will be the Rahu-partner who officially files for divorce.
WRTinterpersonal unions, Chandra-yuti-Ketu is better suited to the"living together" model that does not require a legal contract. If there is legal contract such as a business partnership or a state-certified marriage, one's passive emotional attitude may permit a personal and professional toy persist for decades without significant engagement.
Chandra-yuti-Ketu generally appreciates and accepts the agenda of the Rahu mate. The downside: when and if, for their own opportunistic Rahu-reasons, this mate decides to abandon the partnership, Chandra-yuti-Ketu is powerless to prevent it.
In such an event, Chandra-yuti-Ketu tends to accepts the mate's Rahu-urgent decision as "inevitable" [Ketu]. Chandra-yuti-Ketu is rarely pro-active in agreement maintenance behaviors. When a break-up threatens in personal or professional partnership, Chandra-yuti-Ketu does not try to prevent it.
Additional graha yuti Rahu may signal complicated behavioral excesses. E.g., Rahu + multiplier Guru in 7th-from-Soma indicates more than one mate. [Rahu + Guru in bhava-7 radix indicates multiple life-mates also.]
The first marriage, for either gender, is often emotionally impulsive or characterized by opportunistic motivation.
Caution to Chandra-Ketu natives seeking legal marriage in a period of Rahu. Consider waiting to make a sensible decision, until the "high tide" of Rahu period has subsided.
7th-from-Chandra is a maraka position; spouse may be one's partner in death
Chandra-yuti-Ketu typically indicates an emotionally disengaged personality . One prefers to assume the emotional stance of the Witness [Ketu]. One responds to energized situations with whatever protocols of behavior may arise from other graha. For example, Mangala would determine one's habitual response to physical aggression while Professor Shani would mandate one's normal emotional response to social-legal structures.
One element which is typically missing from the emotional repertoire is any pronounced emotional need to draw security from an outside source, such as a partner. The native is emotionally dispersed, somewhat ungrounded via the typical roots through family and place of settlement, and often clairsentient.
Chandra-yuti-Ketu folk are not always beholden to the social mandate to secure their partnerships via the vow of marriage promise. One may also [depending on graha involved] enjoy numerous partnerships with flamboyant or highly expeditious partners.
Still crazy, after all these years
Ketu in 7th-from-Chandra
* applies to all nativities featuring
Rahu-yuti-Chandra indicates magnified, amplified, ambitious emotional neediness, suggesting that one may be a central focus of nourishment in the partnership.
Betrayal of the marriage promise is not necessarily forecast. The primary implication of Ketu is disinterest, disengagement, or disorientation of the partner.
However, if the culture permits remarriage, and other factors point to multiple spouses, the emotional passion of Rahu-yuti-Chandra can be a factor in ambitious or starkly instrumental [Rahu] marriage arrangements which can be expediently abandoned [Ketu] when their purpose has been served..
Professor Ketu teaching in the classroom of 7th-from-Chandra tends to provide lessons on the particulate, dispersed, anti-form nature of the reality behind the reality.
Collapsing Ketu indicates frequent absences and lapses of mutual alignment.
These lessons are in reality multiple opportunities for accepting of gifts of understanding.
Despite the indoctrinations of various belief systems and their vendors, human life has no inherent meaning or cohesion. Meaning is supplied by the individual mind.
Whatever meaning is perceived is being projected and applied by the unfoldment of the memories of the native. Professor Ketu makes this dharma abundantly clear by providing partners [particularly the first avowed life partner] who drift, shift, migrate, and nebulize.
Graha yuti Ketu or graha yuti Rahu can significantly alter the outcome. Also, the two bhava anchoring the Rahu-Ketu axis are important predictors.
Spouse tends toward dissipated identity, but this nebulous social identity of the partner may nevertheless play a role in one's total social profile.
Having taken up a position of teaching in the classroom of 7th-from-Chandra, Professor Ketu is not particularly an indicator of divorce, unless there are numerous additional supporting factors pointing in the direction of a legal split of the union. Rather, the signification may be a perception of the ineffability of the character of the spouse, who may seem disconnected or disoriented in some way. It may be that the spouse is a frequent traveller who is rarely engaged in the union. Perhaps the spouse chooses to enter meditative seclusion.
Most likely the strongly emotionalized and often charismatic personality of Chandra-yuti-Rahu yoga has grown accustomed [Chandra] to taking risks [Rahu]. Due to their fascinating [Rahu] demeanor, Chandra-yuti-Rahu nativities may also have become accustomed to a habit of receiving the soothing attentions of others. Yet, the Ketu-identified mate tends to disorient and disconnect.
One tends to be a vibrant person with exciting, ambitious levels of life-engagement. The spouse tends to be more retiring. Depending on features of Ketu, the retiring behaviors may extend to being disinterested or dissolved. There may develop a narrative of abandonment in primary relationships.
QUOTATION from B.V. Raman, Three Hundred Important Combinations.
If Jupiter is in a kendra from the Moon the combination goes under the name Gaja
Here as well as elsewhere, great difference in the enjoyment of results should be pronounced.
The original writers say that the person born in this yoga will build villages and towns. A literal interpretation of the results leads one nowhere. They have to be adapted to suit modern conditions and climes.
One born in this yoga may become a member of Municipality and engineer or if the yoga is really powerful, a mayor. The results ascribed to a yoga are subject to qualification or modification according as the yoga-karakas are strong or weak.
There are magistrates from the village to the district with different powers. From a builder of a small shrine or choultry to the builder of a large and rich temple there is much difference.
Combinations are given but the results of the same conjunction will vary with the strength of the planets, bhavas and the constellations."
Q: I am trying to decide which of my relationships are
marriages and which are only romances, for purpose of predicting my next
marriage. Is it accurate to say that when using the seventh from Chandra
as a definition of the marriage lifepartner, that only ceremonially
avowed husbands-and-wives are considered to be married?
How can I distinguish a loving romantic partnership [which does not count] from whatever is considered to be a marriage [which does count] .
Since my Chandra occupies bhava-5, I am quite concerned about my second marriage!
Marriage can be defined as either avowed by speaking of the promise [or claim] in presence of a witness * or * via birth of child[ren] .
The witness of the avowal may be a person. But also the witness may be a sacred fire or other representative of the eternal divine.
Even in cultures which permit marriage by kidnapping, the capturing thief must shout “I hereby take you for my wife!” The marriage claim does not have to be a vow in mutual agreement. The observing official could be the spirit of the wind or some miserable creature of the lower astral as in the case of marriage by rape or by enslavement.
Even if no vow was ever spoken, if a child was born into the union, that union is avowed via the birth of the child.
However, the longer-term live-in sexualized romances so common now in the modern world, even when deeply emotionally sincere, if unavowed by declaration, by covenant, or by childbirth. are not counted via 7th-from-Chandra nor via yuvathisthana. Romances may be vitally important for spiritual and social maturation and they may have many other wonderful and cherished values, Yet, they are counted via 5th-from-Chandra [similar to counting children] or from lagna of vidyasthana.
If you are concerned about second marriage for nativity with Chandra-5, it might help to consider that most of the worrisome features of that angle are compensated when the lifepartner-2 has a ministry of service, such as medical, military, or care of the suffering. So long as the beloved spouse is serving others who are in misery, the misery requirement of bhava-6 is satisfied by their ministry work, and usually the marriage harmony is quite nice.
file update = 22-Sep-2021
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The information on barbarapijan.com , including all readings and reports, is provided for educational purposes only. Wishing you every happiness and continuing success in studies!
May all beings venerate life as a state of deep spiritual intimacy.
"Love is always patient and kind; it is never jealous;
love is never boastful or conceited;
it is never rude or selfish;
it does not take offense, and is not resentful.
Love takes no pleasure in other people's sins but delights in the truth;
it is always ready to excuse, to trust, to hope, and to endure whatever comes.
Love does not come to an end."
~~ 1st Epistle to the Corinthians 13: 4-8[Jerusalem Bible]